Friday, October 28, 2016

There are no canons of the Church that either require Christians to vote, or forbid them from doing so. There are restrictions on the involvement of clergy and monastics in political matters, but not laity... so long as they do not take positions clearly at odds with the teachings of the Church. Clergy may not run for office, and while they can and do comment on moral issues that may have a political element, they are generally not permitted to engage publicly in purely political matters.

In [the] face of political differences, contradictions and struggle, the Church preaches peace and co-operation among people holding various political views. She also acknowledges the presence of various political convictions among her episcopate, clergy and laity, except for such as to lead clearly to actions contradicting the faith and moral norms of the church Tradition.

It is impossible for the Church’s Supreme Authorities and for the clergy, hence for the plenitude of the Church to participate in such activities of political organisations and election processes as public support for the running political organisations or particular candidates, election campaigns and so forth. The clergy are not allowed to be nominated for elections to any body of representative power at any level. At the same time, nothing should prevent bishops, clergy and laity from participation in the expression of the popular will by voting along with other citizens....

On October 8, 1919, St. Tikhon appealed to the clergy of the Russian Orthodox Church not to interfere in the political struggle. He pointed out in particular that the servants of the Church «by virtue of their rank should be above and outside any political interests. They should remember the canonical rules of the Holy Church whereby she prohibits her servants from interfering in the political life of the country, joining any political parties and, what is more, from making the liturgical rites a tool of political demonstrations»....

The fact that the Plenitude of the Church does not participate in political struggle, in the work of political parties and in election processes does not mean her refusal to express publicly her stand on socially significant issues and to present this stand to governmental bodies in any country and on any level. This position may be expressed only by Councils, the church authorities and those empowered to act for them. In any case, the right to express it cannot be delegated to public offices or political or other secular organisations.

V. 3. Nothing can prevent the Orthodox laity from participating in the work of legislative, executive and judicial bodies and political organisations. This involvement took place under various political systems, such as autocracy, constitutional monarchy and various forms of the republican system. The participation of the Orthodox laity in civic and political processes was difficult only in the contexts of non-Christian rule and the regime of state atheism.

In participating in government and political processes, the Orthodox laity are called to base their work on the norms of the gospel’s morality, the unity of justice and mercy (Ps. 85:10), the concern for the spiritual and material welfare of people, the love of the fatherland and the desire to transform the surrounding world according to the word of Christ.

At the same time, the Christian, a politician or a statesmen, should be well aware that in historical reality and, all the more so, in the context of today’s divided and controversial society, most decisions adopted and political actions taken tend to benefit only a part of society, while restricting or infringing upon the interests and wishes of others. Many such decisions and actions are stained with sin or connivance with sin. Precisely for this reason the Orthodox politician or statesman is required to be very sensitive spiritually and morally.

The Christian who works in the sphere of public and political building is called to seek the gift of special self-sacrifice and special self-denial. He needs to be utterly attentive to his own spiritual condition, so that his public or political work may not turn from service into an end in itself that nourishes pride, greed and other vices. It should be remembered that «principalities or powers, all things were created by him, and for him… and by him all things stand» (Col. 1:16-17). St. Gregory the Theologian, addressing the rulers, wrote: «It is with Christ that you command, with Christ that you govern, from Him that you have received the sword». St. John Chrysostom says: «A true king is he who conquers anger and jealousy and voluptuousness and subjects everything to the laws of God and does not allow the passion for pleasure to prevail in his soul. I would like to see such a man in command of the people, and the throne, and the cities and the provinces, and the troops, because he who subjected the physical passions to reason would easily govern people also according to the divine laws… But he who appears to command people but in fact accommodates himself to wrath and ambition and pleasure, … will not know how to dispose of the power»....

V. 4. The participation of the Orthodox laity in the work of governmental bodies and political processes may be both individual and corporate, within special Christian (Orthodox) political organisations or Christian (Orthodox) units of larger political associations. In both cases, the faithful have the right to choose and express their political convictions, to make decisions and to carry out appropriate work. At the same time, lay people who participate in public or political activity individually or within various organisations do it independently, without identifying their political work with the stand of the Church Plenitude or any of the canonical church institutions or speaking for them. At the same time, the supreme church authority does not give special blessing upon the political activity of the laity....

If we involve ourselves in politics, we are not free to take positions that are clearly opposed to the teachings of the Church. Thus, for example, it is not possible for one to be pro-abortion, and an Orthodox Christian. However, there are often complicated choices that have to be made, and the Church is not going tell people who to vote for. But one should be guided by the teachings of Scripture and Tradition, and vote -- or not vote -- according to their own consciences. As is true of all that we say and do, we should always keep in mind that we will one day have to give an account to God. May God give us all wisdom and guide us in the way that we should go.

Friday, October 21, 2016

"He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot. Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee" (Proverbs 9:7-8).

Question: "How should we understand Proverbs 9:7-8? Are we not to reprove the scorner? Or the wicked man?"

Often people take things that are said in the book of Proverbs as if they were immutable promises of God. For example, the proverb "Train up a child in the way he should go: and when he is old, he will not depart from it" (Proverbs 22:6) is often cited as it was guaranteed that if you raise your children right that they would at least eventually come to a point at which they would live according to the way that they were raised. However, a proverb is a word of wisdom that is usually going to prove to be true. This does not mean that there are no exceptions. There have been righteous people who raised their children right, but nevertheless had a child who died in rebellion against God. That does not make this proverb untrue... because generally it is true. Experience shows this to be the case. But experience also shows that there are some exceptions. Children retain free will, and despite the best Christian parenting, there are some children that rebel against their upbringing, and never repent.

In this case, it is generally true that rebuking a scorner is not going to go well, because such a person is not inclined to listen to any rebuke, and generally will only heap more scorn on the person doing the rebuking, But this proverb is not a commandment. There are cases in which rebuking a scorner might be in order. But one should obviously be very cautious about it, because it is generally not a good idea.

If you had a child who was a scoffer, as a parent, it would be your duty to rebuke him. Also, there may be some opportunities to say something to a scornful person that, at that particular moment, might actually be received well. If you have such a person in your life, you should pray that God would change their heart, and provide such an opportunity, and pray that God will give you the wisdom to know what to say, and when to say it.

One other aspect of this proverb is that it is teaching us to accept correction. All of us at some point in our lives have been wicked, and inclined to scorn correction. But if we have any wisdom we should love those who justly rebuke us. And even when we receive what we think to be an unjust rebuke, we should consider what we are told, and seriously question whether there is in fact some justice to it. Often our enemies will tell us things about ourselves that our friends will not. They may even do it with malicious intentions, but a wise man can even learn from his enemies.

We also do not make prostrations on feasts of the Lord (except for the veneration of Cross), regardless of what day they fall on.

We do make them on great feasts of the Theotokos, unless they fall on a Sunday.

During the Church Year, we stop making prostrations after the Presanctified Liturgy on Holy Wednesday, with the only exception being the veneration of the Epitaphios (Plashchanitsa) at Holy Friday Vespers, and Holy Saturday Matins. Even though the Epitaphios remains out until just before Paschal Matins (in Russian practice), prostrations are not supposed to be done when venerating it after the Matins of Holy Saturday (which is actually served Friday evening). We do not make prostrations again until the Kneeling Vespers of Pentecost.

Keeping the above in mind, at Liturgies that do not fall on Sundays or Feasts of the Lord, there are five points at which prostrations should be made:

1. At the Anaphora, the priest or bishop says "Let us give thanks unto the Lord."

2. At the end of the hymn: "We praise Thee, we bless Thee, we give thanks unto Thee, O Lord; and we pray unto Thee, O our God." For those in the Altar who are able to hear it, this should be done when the priest or bishop says "Changing them by Thy Holy Spirit." That prayer is traditionally said in a low voice, while the hymn is being sung, and so the people usually do not hear it said.

3. At the end of the hymn to the Theotokos at the Anaphora: "It is truly meet," or its substitute (Zadostoinik).

4. When the chalice is brought out by the deacon or priest, and he says"With the fear of God and with faith, draw nigh." The clergy do not prostrate at this time, because they do this earlier in the Altar, before they commune.

5. When the chalice is shown to the people for the last time, and the priest or bishop says "Always, now and ever, and unto the ages of ages." The common practices, however, is that those who have received communion do not make a prostration at this point, and so the clergy likewise do not make a prostration.

It is also a common practice in some local traditions to make a prostration when we sing the "Our Father." However, according to Archbishop Peter, St. John of Shanghai taught that this was incorrect, because, as we say just before we sing this prayer at the Liturgy, we are asking that God would enable us "with boldness and without condemnation to dare to call upon [him] the heavenly God as Father..." And a son does not prostrate himself before his father, when he has such boldness and is not under condemnation.

Friday, October 07, 2016

We learn a great deal about what it means to be a Reader from the admonition that the bishop gives to a Reader after he is tonsured (i.e., made a Reader):

"My son, the first degree in the Priesthood is that of Reader. It behooveth thee therefore to peruse the divine Scriptures daily, to the end that the hearers, regarding thee may receive edification; that thou in nowise shaming thine election, mayest prepare thyself for a higher degree. For by a chaste, holy and upright life thou shalt gain the favor of the God of loving-kindness, and shalt render thyself worthy of a greater ministry, through Jesus Christ our Lord: to whom be glory unto the ages of ages. Amen."

This tells us that the office of the Reader is the first rank of the priesthood. There are two types of clergy: minor clergy, and major clergy. Readers are tonsured, which means that rather than being ordained in the Altar, they are set apart by having some of their hair cut in the form of the Cross (as also happens at baptism, and when someone is made a monastic) and ordained in the Nave of the Church, as are Subdeacons, who are also minor clergy. The major clergy are Bishops, Priest, and Deacons.

But what it means for this to be the first rank of the priesthood is that the same basic requirements to be ordained a Priest are also required of a Reader. A reader must of course be Orthodox. He must also be a man who has not been married more than once. He must be of a good reputation. There are other possible impediments to ordination, and most of them apply equally to readers (there are different age requirements for deacons, priests, and bishops, and bishops are required to be monastics).

A Reader should also read the Scriptures daily, and be familiar enough with the texts that he reads that those who hear him are able to understand him, and be edified by his reading. In addition to that, a Reader should learn the rubrics of the services, and should learn to sing his way through the services by learning the tones, and how to use and combine the liturgical texts at the kliros. In most parishes, there are choir directors who do most of that work at the main services, but a Reader should learn this as well, so that if he is the only person at the kliros (as can happen at some of the daily services) he will be able to read and sing all of the parts of the services that are not specific to the Bishop, Priest, and Deacon.

The admonition to the Reader that he "in nowise" shame his election means that he should be an example to others in the Church. As St. Paul admonished St. Timothy: "be thou an example of the believers, in word, in conduct, in charity, in spirit, in faith, in purity" (1 Timothy 4:12). And a reader should do this in order to prepare himself "for a higher degree." In other words, a reader should be preparing himself for the possibility of serving in a higher rank of the clergy. Of course all Christians should try to be an example "in word, in conduct, in charity, in spirit, in faith, in purity," but this should be especially the case for clergy. This means a Reader should be personally pious, loving towards others, and should love the services of the Church.

Anyone who is able (and of course an Orthodox Christian) can serve the function of a Reader, when needed. And there are many people who are not tonsured as Readers who do. However, one who actually is a Reader has a duty to fill this role, and so should be zealous to prepare himself to fulfill this role, and should be eager to actually do it, being present whenever possible for the services, and making themselves available to do their duty.

If someone is interested in becoming a reader, they should speak to the priest and begin applying themselves to learning how to properly do it. Even if they are not eventually tonsured as a Reader, the knowledge they acquire is beneficial to any Orthodox Christian.

Thursday, October 06, 2016

I feel compelled, as a Christian and as an American citizen speaking only for myself, to condemn the policy of the United States government which has been to overthrow the Syrian government by arming and funding a radical jihadist insurgency. This has fueled and exacerbated a conflict which has witnessed the deaths of nearly half of a million Syrians, produced five million refugees, seven and a half-million internally displaced people, and has brought untold misery upon many millions more who have suffered either directly or indirectly as a result of this shameful policy. [1]

I cannot turn a blind eye to the fact that our government continues, with our tax-payer dollars, to fund and arm those who are raping, murdering, and displacing Christians (who represent about ten percent of the overall population) and other religious minorities in Syria. [2]

Our government waged a phony bombing campaign against ISIS for more than a year, with the only effect being that it made it appear that we were doing something, and provided cover for what we have clearly been up to. In fact, the end result of our government’s actions was to allow these terrorists to push further west into Syria. Our government willfully "looked the other way" because it put added pressure on the legitimate Syrian government (a United Nations member). [3] Some of the foremost academic experts in the world have repeatedly confirmed this. [4] To the extent that ISIS has been “on the run” in recent months, this is primarily due to the efforts of the Syrian Army and their allies, and not to the half-hearted actions of our government.

ISIS soon overran much of Iraq and Eastern Syria, often traveling in large convoys across open desert (which would have been easy targets for a serious bombing campaign by the world’s most powerful air force), and eventually captured historic Palmyra in Syria. This has resulted not only in the immense immediate loss of human life, and the destruction of countless communities – but also the loss of priceless artifacts and documents that are lost to future generations, forever. Ancient Christian communities, many that spoke the very language of Christ, and have existed since the time of the apostles have been destroyed. [5] We have seen the revival of slave markets, which have functioned openly in the streets of cities in Syria and Iraq. And our government has not only done very little to put a stop to these things, but has in fact funneled arms and supplies to groups closely allied with the al-Nusra Front (which is a branch of Al Qaeda, lately calling itself Jabhat Fatah al-Sham) and ISIS. [6] Our own government has also continued to demonize other world powers, who at the invitation of the Syrian government, are assisting in the fight against ISIS and other terrorist groups. Our leaders continue to keep this civil war going, instead of pursuing legitimate avenues of peace, while continuing to remain closely allied with sources of terrorist ideology like Saudi Arabia. [7]

Lest anyone think that what I am saying reflects conspiracy theories or fringe views, I would note that no less than Franklin Graham, who does charitable work on the ground in Syria, and is the son of the famous evangelist Billy Graham, has been pointing out these errors in US policy in Syria for years. Like most of those who know the Christians of Syria, he opposes any attempt to overthrow the Syrian government, because this government has protected Christians and other religious minorities, and any government that would likely replace it, would see the end of Christianity in Syria. [8]

We should all call upon our leaders to stop this reckless and inhuman policy, and especially condemn any suggestion that we should bomb the Syrian Army. It is unfortunate that many civilians have suffered and died in this civil war, but the primary responsibility for that belongs to those who set this war in motion, fueled it with a steady supply of arms and supplies, and have consistently prevented efforts to bring it to a swift conclusion. [9]

We should also immediately cut off all military and financial aid to “rebel” groups, which is what fueled the rapid rise of ISIS in the first place. [10] We should end the sanctions that helped create the turmoil that laid the groundwork for this civil war. And furthermore, the US government should provide sufficient resources to rebuild the communities that have been destroyed as a result these immoral and unjust actions. We should also all continue to pray daily for the peace of Syria and for the victims of this tragic and foolish war.

[3] In fact, Vice President Biden, speaking at Harvard University on October 2, 2014, admitted that our regional allies (Turkey, Saudi Arabia, and Qatar) created, armed, and funded ISIS and the other terrorist groups because they hoped to overthrow the Syrian government: https://youtu.be/dcKVCtg5dxM?t=53m20s